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Espacios educativos especiales en la tradición jurídico-pedagógica italiana, entre los siglos XIX y XX: el Buque-escuela Redenzione
Get PDFIn the years when the Italian School of Criminology, riding the wave of Positivism, managed to establish its own disciplinary autonomy – the prelude to great albeit short-lived successes –, an innovative pedagogical tradition developed in Italy that sought to transform prisons from places of marginalisation and social exclusion into environments of education and training for social recovery. In those same years, some educational projects for the rehabilitation of juvenile offenders went even further, questioning the real rehabilitative capacity of the penitentiary system, as well as its consolidated and obsolete practices. Among these, the still under-investigated Nave del Redentore set up by Professor Nicolò Garaventa (1848-1917) stands out as an interesting chapter in the history of Italian education, which involved almost 12,000 minors in the period between 1883 and 1977.En los años en que la Escuela Italiana de Criminología, aprovechando la corriente del Positivismo, logró adquirir una autonomía disciplinar propia, preludio de grandes éxitos aunque de corta duración, en Italia se desarrolló una tradición pedagógica innovadora que buscaba transformar las cárceles de lugares de marginación y exclusión social en espacios de recuperación social basados en la educación y la formación. En esos mismos años, algunos proyectos educativos dirigidos a la rehabilitación social de los delincuentes menores llegaron aún más lejos, cuestionando la verdadera capacidad rehabilitadora del sistema penitenciario, así como sus prácticas consolidadas y obsoletas. Entre estos, destacó la propuesta educativa del profesor Nicolò Garaventa (1848-1917) con el proyecto de la Nave Redentora, una página interesante y poco conocida de la historia de la educación italiana, que involucró a casi 12.000 menores en el periodo comprendido entre 1883 y 1977.En los años en que la Escuela Italiana de Criminología, aprovechando la corriente del Positivismo, logró adquirir una autonomía disciplinar propia, preludio de grandes éxitos aunque de corta duración, en Italia se desarrolló una tradición pedagógica innovadora que buscaba transformar las cárceles de lugares de marginación y exclusión social en espacios de recuperación social basados en la educación y la formación. En esos mismos años, algunos proyectos educativos dirigidos a la rehabilitación social de los delincuentes menores llegaron aún más lejos, cuestionando la verdadera capacidad rehabilitadora del sistema penitenciario, así como sus prácticas consolidadas y obsoletas. Entre estos, destacó la propuesta educativa del profesor Nicolò Garaventa (1848-1917) con el proyecto de la Nave Redentora, una página interesante y poco conocida de la historia de la educación italiana, que involucró a casi 12.000 menores en el periodo comprendido entre 1883 y 1977
Giornale di Filologia Romanza n. 1 - 1878
No full textGiornale di Filologia Romanza n. 1 - 1878
INDICE
E. Monaci, Avvertenza U.A. Canello, Lingua e dialetto P. Rajna, Estratti di una raccolta di favole N. Caix, Sul pronome
Varieta
N. Caix, Etimologie romanze E. Molteni, Sul Libro Ideale A. D’Ancona, Fra Guittone e il sig. Perrens
Rassegna bibliografica
N. Caix, Hasdeu : Fragmente pentru Istoria limbe't romane A. D’Ancona, Novelline popolari rovignesi racc. da A. Ive U.A. Canello, Sopra una canzone di Cino da Pistoja. Lettura di P. Canal E. Monaci; El magico prodigioso, comedia de D.P. Calderon de la Barca publ. p. A. Morel-Fatio G. Navone, Studj di erudizione e d’ arte per A. Borgognoni
Bullettino bibliografico
Periodici
Notizie
 
La battaglia per la verità: movimenti giovanili, neoliberismo e un elogio di Neville Alexander
Get PDFThe contribution offers the critical translation of an article written by University of Johannesburg scholar Salim Vally on the life and thought of the South African linguist and anti-apartheid activist Neville Alexander (1936 - 2012). The article, published with the original title 'The Battle for the Truth – Youth Resistance, Neoliberalism and an Appreciation of Neville Alexander', retraces the fundamental events in Alexander's life, including his incarceration on Robben Island, drawing the portrait of a contemporary organic intellectual of great exemplary strength.Il contributo propone la traduzione critica di un articolo scritto dall'accademico dell'Università di Johannesburg Salim Vally sulla vita e il pensiero del linguista e attivista anti-apartheid sudafricano Neville Alexander (1936 - 2012). L'articolo, uscito con il titolo originale The Battle for the Truth – Youth Resistance, Neoliberalism and an Appreciation of Neville Alexander, ripercorre le tappe fondamentali della vita di Alexander, compresa la sua detenzione nel carcere di Robben Island, tracciando un ritratto di intellettuale organico contemporaneo di grande forza esemplare
The Religious Value of Language between the Sacred and the Holy
Get PDFThroughout the 19th and 20th centuries, language undoubtedly constituted a strong topic of philosophical interest both in Eastern Europe and in the West. Following in particular Florensky’s conception of speech and language as living organisms structured in an antinomic way, we come to grasp their fundamental symbolic meaning. According to a gradual development of increasing semantic depth, the symbolism rises from a common word to a poetic-religious word, which sings of the splendour of the Saint. Likewise, language and poetry are for Heidegger fundamental forms of the event of being and of his truth, which manifests itself as sacred. Here then is the need for a basic decision to emerge, between the inevitable uncertainty due to the concealment of the sacred, and a possible apophaticism which, without exhausting its Essence, knows it can name the Saint.Throughout the 19th and 20th centuries, language undoubtedly constituted a strong topic of philosophical interest both in Eastern Europe and in the West. Following in particular Florensky’s conception of speech and language as living organisms structured in an antinomic way, we come to grasp their fundamental symbolic meaning. According to a gradual development of increasing semantic depth, the symbolism rises from a common word to a poetic-religious word, which sings of the splendour of the Saint. Likewise, language and poetry are for Heidegger fundamental forms of the event of being and of his truth, which manifests itself as sacred. Here then is the need for a basic decision to emerge, between the inevitable uncertainty due to the concealment of the sacred, and a possible apophaticism which, without exhausting its Essence, knows it can name the Saint
Florensky’s Epistemological and Ethical Position
Get PDFIn this paper, I propose a hermeneutic reading of the beginning of the first letter entitled Los dos mundos in the book La Columna y el Fundamento de la Verdad. I consider this text important,as it offers us the epistemological principles that will guide Florensky's investigation. I understand that Florensky proposes a phenomenology, in which the phenomenological reduction is the Cross of Christ. A perspective that brings it closer to the hesychast tradition, which considers the purification of the heart through the Cross, the path to the visit of the Uncreated Light, as a path towards theosis. In the case of Florensky, we have a similar path to achieving a mystical modality of knowledge, in which the intuitive and discursive register are combined in a fertile and rigorous way.In this paper, I propose a hermeneutic reading of the beginning of the first letter entitled Los dos mundos in the book La Columna y el Fundamento de la Verdad. I consider this text important,as it offers us the epistemological principles that will guide Florensky's investigation. I understand that Florensky proposes a phenomenology, in which the phenomenological reduction is the Cross of Christ. A perspective that brings it closer to the hesychast tradition, which considers the purification of the heart through the Cross, the path to the visit of the Uncreated Light, as a path towards theosis. In the case of Florensky, we have a similar path to achieving a mystical modality of knowledge, in which the intuitive and discursive register are combined in a fertile and rigorous way
Die Leiblichkeit in der reflexiven Anerkennung
Get PDFThe paper aims to analyse the role of Entfremdung in the process of self-awareness. In the Anmerkungen zur Phänomenologie der Intersubjektivität of 1920, Husserl reflects on the Entfremdung of the concrete bodily self, using the alterity or the meeting with the extraneous as a model. The conscious relation of the natural self to its soma (das Physische) is constituted in the context of the experience of the extraneous (das Fremde). The reference to the other than oneself also seems to occur in the transcendental self-reflection of the self, investigated in the late manuscripts on temporality (C- Manuscripts). Firstly, in such manuscripts, the living present (lebendige Gegenwart) is both identity and difference from self, and precisely as a continuous transition from identity to other-than-self, to difference from self, it constitutes the original ground of the transcendental ego. Secondly, it is possible to grasp a correlativity: that between the bodily self-reflection and the temporal self-reflection of the transcendental ego. Both are based on the opposition and mediation of subjective and objective. Following this path, it can be said that in the reflections on original temporality, the dynamics of bodily self-reflection are iterated: it is no coincidence that in the C Manuscripts Husserl designates the temporal Ego objectified in self-reflection as Non-Ego. Even in the case of the original temporal self-reflexivity, it is otherness that mediates the relation to the self, an otherness that is not identified with but connected to the transcendental body of others.The paper aims to analyse the role of Entfremdung in the process of self-awareness. In the Anmerkungen zur Phänomenologie der Intersubjektivität of 1920, Husserl reflects on the Entfremdung of the concrete bodily self, using the alterity or the meeting with the extraneous as a model. The conscious relation of the natural self to its soma (das Physische) is constituted in the context of the experience of the extraneous (das Fremde). The reference to the other than oneself also seems to occur in the transcendental self-reflection of the self, investigated in the late manuscripts on temporality (C- Manuscripts). Firstly, in such manuscripts, the living present (lebendige Gegenwart) is both identity and difference from self, and precisely as a continuous transition from identity to other-than-self, to difference from self, it constitutes the original ground of the transcendental ego. Secondly, it is possible to grasp a correlativity: that between the bodily self-reflection and the temporal self-reflection of the transcendental ego. Both are based on the opposition and mediation of subjective and objective. Following this path, it can be said that in the reflections on original temporality, the dynamics of bodily self-reflection are iterated: it is no coincidence that in the C Manuscripts Husserl designates the temporal Ego objectified in self-reflection as Non-Ego. Even in the case of the original temporal self-reflexivity, it is otherness that mediates the relation to the self, an otherness that is not identified with but connected to the transcendental body of others
Variations, Pause, and Restart
No full textIn the following paper, we will focus in particular on the research and reflections carried out by the French anthropologist Philippe Descola, who offers us a useful perspective to radically rethink the conceptualisation that, through a millenary movement, has led our Western culture, represented by what he calls the Moderns (borrowing an expression from Bruno Latour), to objectify the natural environment and to deploy it as a separate and unmanageable entity to be dominated.In the following paper, we will focus in particular on the research and reflections carried out by the French anthropologist Philippe Descola, who offers us a useful perspective to radically rethink the conceptualisation that, through a millenary movement, has led our Western culture, represented by what he calls the Moderns (borrowing an expression from Bruno Latour), to objectify the natural environment and to deploy it as a separate and unmanageable entity to be dominated
The (im)possible Task
Get PDFThe compatibility between the phenomenological method and the subject of the unconscious has long been called into question, not only by external critics but also by authors whose theoretical background had been shaped precisely by their confrontation with Husserl’s phenomenology. To date, the evolution of Husserlian philology, on the one hand, has notably softened such stance, testifying to how the father of phenomenology himself directly and repeatedly grappled with this problem. On the other hand, however, there seem to be intrinsic aspects to the notion of phenomenology as such that would lead to underestimate its potential, outright excluding concepts or entire realms of experience, such as that gathered under the title of the unconscious. In this article, we intend to revisit certain moments in Husserl's work from which it becomes clear that not only is phenomenology capable of addressing the problem of the unconscious, but above all it proves to be particularly effective in accounting for it, providing important methodological indications for its analytical framing. In the concluding section, we will finally touch upon some possible avenues for a phenomenological investigation of the unconscious, differentiated by the assumption of distinct exemplary phenomena as guiding thread (Leitfaden) of the analysis.The compatibility between the phenomenological method and the subject of the unconscious has long been called into question, not only by external critics but also by authors whose theoretical background had been shaped precisely by their confrontation with Husserl’s phenomenology. To date, the evolution of Husserlian philology, on the one hand, has notably softened such stance, testifying to how the father of phenomenology himself directly and repeatedly grappled with this problem. On the other hand, however, there seem to be intrinsic aspects to the notion of phenomenology as such that would lead to underestimate its potential, outright excluding concepts or entire realms of experience, such as that gathered under the title of the unconscious. In this article, we intend to revisit certain moments in Husserl's work from which it becomes clear that not only is phenomenology capable of addressing the problem of the unconscious, but above all it proves to be particularly effective in accounting for it, providing important methodological indications for its analytical framing. In the concluding section, we will finally touch upon some possible avenues for a phenomenological investigation of the unconscious, differentiated by the assumption of distinct exemplary phenomena as guiding thread (Leitfaden) of the analysis
La romanizzazione in agro di Monastir (SU): archeologia di un territorio alle porte del Campidano meridionale
No full textThis article presents and describes, the main testimonies of the Roman age discovered and reported since the nineteenth century in the territory of Monastir. At first, the primary objective was to bring together in a single publication, the multiple archaeological finds in the form of movable and immovable finds, chronologically placed between the IV century. B.C. and the V century. A.D. Starting from the study of archival, bibliographic, cartographic, epigraphic, oral and toponymic sources, the research continued with field surveys using modern technological tools. The comparison between the archive data and the elements highlighted during the autopsy investigations, made it possible in the light of the new acquisitions, to reconstruct a general and preliminary picture of the phenomenon of Romanization in the analyzed area, with further study on viability and cursus publicus.Il seguente contributo espone, elenca e descrivere le principali testimonianze di età romana scoperte e segnalate sin dall’Ottocento nel territorio di Monastir. Da principio, l’obiettivo primario è stato quello di riunire in una singola pubblicazione, i molteplici ritrovamenti archeologici sotto forma di reperti mobili e immobili, collocabili cronologicamente tra il IV sec. a.C. e il V sec. d.C. Partendo dallo studio delle fonti archivistiche, bibliografiche, cartografiche, epigrafiche, orali e toponomastiche, la ricerca è proseguita con sopralluoghi sul campo mediante strumenti tecnologici moderni. Il confronto tra i dati d’archivio e gli elementi evidenziati durante le indagini autoptiche, ha consentito alla luce delle nuove acquisizioni, di ricostruire un quadro generale e preliminare sul fenomeno della romanizzazione nel comprensorio analizzato, con ulteriore approfondimento sulla viabilità e cursus publicus
Fabula con bestia. Una lettura (eco)utopica di Alonso e i visionari
Get PDFThe article proposes a utopian reading of Anna Maria Ortese’s novel Alonso e i visionari from an ecocritical perspective. This proposal stems from the idea that understanding a utopian quality in the novel can help better grasp its key points: a critique of the capitalist model, a call for respect for nature and non-human species, and the establishment of a new epistemology. The inherent porosity of utopian discourse, while encouraging openness, also requires a critical approach to utopia as a literary genre. Both the thematic and formal features of the utopian genre can be identified in the Ortesian novel. Hence, the juxtaposition of Alonso e i visionari with utopia is of twofold interest: on the one hand, it problematizes the accuses of abstractionism towards the utopian genre; on the other, it highlights the value of an ecological-philosophical reading of the Ortesian novel.Muovendo una prospettiva ecocritica, l'articolo propone una lettura utopica del romanzo Alonso e i visionari di Anna Maria Ortese. La proposta è motivata dall'idea che l'individuazione di una qualità utopica nel testo possa aiutare a coglierne meglio i punti chiave: la critica al modello capitalistico, l'appello al rispetto della natura e delle specie non umane e la fondazione di una nuova epistemologia. La porosità intrinseca del discorso utopico, se da un lato incoraggia aperture, dall'altro richiede un approccio critico all'utopia come genere letterario. Pertanto, tenendo conto della specificità (tematica e formale) del testo utopico, è stato possibile individuare alcuni tratti distintivi dell'utopia letteraria nel romanzo ortesiano. L'accostamento di Alonso e i visionari all'utopia è quindi di duplice interesse: da un lato, problematizza l'astrattismo di cui il genere utopico è accusato; dall'altro, evidenzia il valore di una lettura ecologico-filosofica del romanzo ortesiano